The Ìgbò Odinala Renaissance: A Chain Of Spiritual and Physical Convenants Signed By Our Collective Chi and Okike

The Ìgbò renaissance, championed by many young Dibịas, Odinala na Omenala enthusiasts, and practitioners, which we have come to witness today, is the physical manifestation of an Iyi (oath/pact/covenant) that has been sealed in the spirit realm decades before many of us were born—decades before the creation of the 5 Ìgbò-Eastern State.

Ọ iyi anyị na Okike ṅụrụ tupu anyị biawa ụwa. Ọ ọgbụgba ndụ anyị na ChiUkwu. 

The Ìgbò revolution, propelled by a campaign for a mass return to Odinala na Omenala Igbo, which we are witnessing today, was bound to happen. It is only a reaction, an offspring, of an action—attacks on the pillars that held the Ìgbò society together, from time immemorial. 

“Ebini naa azụ ọbịa ọgụ (the ram, when provoked, withdraws and then launches into a fight)” is a wise adage instituted by our ancestors to show that any action that challenges the Ìgbò man and his existence owes the Ìgbò man (and his offspring) a fight in the future. 

This recent spiritual, social, physical, and metaphysical reawakening of Ndi Ìgbò is but that fight which the world’s establishments owe Ndị Ìgbò. This reawakening is a reaction to that cataclysmic event in our history—the destruction of the bond between Ndị Ìgbò and Okike, which had been reinforced by centuries of Odinala na Omenala practiced by the Ìgbò society.

This revolution, though it seems disorganized without an immediate central leadership, is divinely ordered by the forces of nature, with human will acting as that perfect buffer—both resting on the principle of duality in all things, for where there is sense, there is bound to be nonsense. Where there is good, there is bound to be an atom of bad to balance it out. Where there is orderliness in the return to Odinala na Omenala Igbo, there is bound to be disorderliness emanating from some sections. 

Our ancestors said that “adobichaa zochiwe ọnahu ezuchazi—The rope will never be completely the same length if one tries to tie it after it has been cut.”

The proverbial ‘rope’ which was cut in the Ìgbò civilization, is that of Odinala na Omenala Igbo. For Odinala na Omenala is the blueprint upon which our people existed. That rope was cut over 200 years ago, and the attempts by this generation of Ndị Ìgbò are facing purely natural challenges as we try to return and tie that rope from where it was cut. Though the rope might seem not to be of the same length as it was around the Gregorian year 1600, our pace and dedication, aided by Mmụọ di na Okike will get that rope to a desired length that will save the Ìgbò worldview and society from fatal extinction. 

So, Ụmụ nnem, I urge us all to be strong-willed, steadfast, upright, and truthful in our physical, spiritual, and metaphysical campaign geared towards the re-establishment of Odinala na Omenala as the guiding compass of the Ìgbò society. 

This journey will not be easy. However, it has been destined that we will win. It is our collective Iyi Uwa with Okike that is at play. No man, government, law, physical, or occultic attack can stop what has been written in Anyanwu, Ala, Mmili, and Ikuku. 

Abụ m onye Ìgbò. Odinala na Omenala ka nna nna anyị mere. Odinala na Omenala Igbo ka mụ na eme. Ụwa mụ ụwa asaa, Odinala na Omenala Igbo ka mụ ga na eme. Ụmụ nnem, biko nụ ja anyị mebe Odinala na Omenala Igbo. Maka na Onye kpọ oba ya mkpọrọ, agbatobi ewere ya kpofuo ahịhịa.

Written By Chuka Nduneseokwu, a Dibịa Owu Mmili, an Ìgbò Odinala Researcher and Writer, and an Ìgbò Philosopher.

Please Support and DONATE To Us. Help Us In Preserving Our History, Culture and Beliefs as Ndi Igbo. CLICK HERE to assist us financially.